Thursday, March 3, 2011
PSYCHOLOGY.
WHEN NOTHING IS REQUESTED
sign of love
The demand for love is "unconditional demand the presence and absence" "notes the author," Love requires presence, 'Here I am' the other ', but that presence "takes its extreme value, vital, if the Other is not" so "the love letter has a prominent role." And even in dark fantasies like the child who is stuck, "which is at the beginning is a matter of love."
By Jacques-Alain Miller *
Would the idea of love men if women do not teach them? Indeed, it is doubtful. For both sexes that begins with the mother. It is true that what is given is not everything. There are also art and fashion: when one considers how in which gifts are made, we can say that art and how to give a lot louder than. The Japanese are very good for nothings to a bubble surrounded by stunning. I happened to receive gifts from Japanese. I must say that were the most exquisite, even though they were trifles. You can also think of the ceremony that surrounded the production know a cup of tea. It is a great display of artifacts, manners, art, ultimately, very little: a small dump, thanks to art and fashion, taking the value of an elixir, a quintessence. In love is the same. If you do not surround themselves with a kind of ceremony, little shedding has a value very, very relative.
With food, is the same. To the extent that a few years ago, returning from Japan, made a little anorexia. If the feed Kyoto for a week with meals that consist of a considerable number of dishes, each more small-where there is a little something hidden, shrouded, a miniature food, snacks, semibocados essentially the area covered by the delicate wrapper- , to return it back to the steak, mashed, the calf's head, pig's hooves, they say: I can not eat it, and get a little anorexic. To demand anything back from there, we find everything here is too heavy. In Japan, you learn to eat anything. It is delicious.
This contrasts with what was called the affluent society. But, for that nothing has value, it should come in addition, must be a charge, a charge of anything.
streets in our affluent society beggars are multiplying. What a fascinating figure is the beggar! Today you can not make his praise: they are unemployed. It is very difficult to recover the value that the beggar was eminent in history, before work would become a core value, before entry into the superego. There was a culture of begging, a beggar's myth. In the Middle Ages, becoming beggar was a resource. You leave everything for the love-for the love of God, for the love of Christ, the love of a woman, and his absence will walk through the world, and give others the opportunity to do good deeds "For the love of God. Formidable solution, becoming so (on the other hand are usually more men than women) lack street, a lack pilgrim. Clear today that can come under criticism from a useless mouth. Today it is bad to useless mouths. Well, just the opposite: the useless mouths are very useful. Are devoted to making this hole, a hole over who has rights on those stores. It is an invitation to which they are descompleten.
Unfortunately, beggars became lazy. The term slacker [fainéant] dates from 1321. Lazy one who does nothing [fait Nothingness]. It's great to be lazy! But at some point in the history of the great West and not thought only of putting to work the lazy, to extract their labor for production. That in turn allowed the unemployed to work much more and others much less, that is the use the unemployed. Should honor the lazy. In fact, doing nothing is distressing. Sometimes, to get rid of trouble, you do something, no matter what, move, shake.
I take these shortcuts to praise something that women have made in the West: that men respect nothing. Did not succeed in Japan, but certainly not needed, because there everyone respects nothing. In the West achieved in the course of a long process of love, respect men nothing. Think of that time distinguished by Lacan, the courtly love. An offshoot of courtly love is the price. Flourished in the eighteenth century, especially in France, where they met the highest expressions of the giant man's education by women. Furthermore, in the eighteenth century it became like a theoretical problem. The study explores how to make and refine the ways is that instead of falling returns on property without the need, start doing what we call crude villains and flattery.
The courtier is a polished gentleman. His appearance was linked to the growth of government, which demanded the door be left in the spear, sword, armor. Today, interestingly, some cultures there is a certain resignation female. Feminism, in ways that sometimes takes strident in the U.S. and that we may come from there, feminism brave, warrior, they are the ones who take the spear, sword and armor, "is perhaps based on a deception, that the man is still a donkey, is fundamentally unteachable, and to behave may have to be constantly threaten with the wrath of the law. In France and among Latinos is still different. For a woman, remains essential sign of love.
She looks for signs of love in the other, spy. Maybe sometimes making it up. The sign of love is so fragile, so fleeting, you have to talk about it with all the regard. The sign of love is both less and more than a token of love. The test of love always passes through the sacrifice of what you have, is to sacrifice anything to what you have, while the sign of love is a trifle that fades, decays and deleted if not treated with all the regard, if you do not witness all considerations.
"Are you here?"
Lacan distinguished between simple demand and the demand for love. Simple demand and has an effect significantización the need, beyond the demand is demand for love, that is, demand for anything or unconditional demand the presence and absence, "as Lacan says in" The direction of the treatment and the principles of its power " . Why demand "absence"? Presence is the pure appeal to the Other is and give signs of their presence, that at least says it is, giving signs of their existence, to respond, then, to call, or call to simply say: "Here I am ". However, the other says "Here I am" certainly has its value only end, vital, if not. In such situations, when in fact worth something. If the Other is here, shaking hands, and you are very sophisticated, can still sue: "Tell me you're here!", Especially if the man who gives the hand is an obsessive, that just thinking about something else. We then require "Are you here?" Even in the presence of the Other. But anyway, that say "Here I am" has value when he is not vital. So Lacan in his Seminar XX, said that the love letter has a prominent role in love. In general, only sent a letter to someone who just is not. In any case, the testimony of a time when the Other was not until that moment where you write in the letter. The absence of the Other is also mine, and every love letter says: "You're not here" and in your absence from me and my absence from you, we're together, you're with. There is also a telephone. Sometimes a phone call becomes strictly equivalent to the gift of love.
So on one hand the demand, and the other the demand for love. Is the demand that has some purpose, ie the demand of the object of need-I have hunger, I have thirst, etc., "where the object, but passing through it significantiza demand, is something. And there is the demand for love, dramatically pointing to nothing, a mere sign, a trifle. In the conjunction between the demand and the demand for love is the desire. If the object is somewhat in demand, and the demand for love is nothing, the object of desire is like a mix between something and nothing. What Lacan called object-and become famous, is the signifier of something in connection with anything. If the demand of love points to nothing in matters of desire can not disregard the insistence of something-something very particular. Moreover, love is essential in the relationship with the Other, which distributes the signs of love and that is expected the sign of love, while that desire is subtracted from this relationship with the Other. The desire is more related to something in the Other, and so can be distressing.
Desire, according to the formula proposed by Lacan in Seminar XI, involves something in you more than you: on the Other involves an element not known by the Other itself, which belongs to privacy more reserved of the other, an intimacy not even known by the Other. So I proposed to use for that area of the Other, the term "extimity." While love depends on the signs of the Other, the desire is engaged, stimulated further by something otherworldly. Which is why Lacan, after having built on continuity, we see carried oppose them. So at a dialectical form, marking it in some way the love and the desire to have the same structure, which reunites desire the unconditional demand. To articulate, Lacan says that there is a reversal in which the requirements of love, love without-condition is reversed. In love, the subject is submitted to another, but the unconditional desire is reversed. If love is linked to another, the desire is linked to something detached from this Other, which Lacan called the cause of desire.
With the cause of desire, the subject and not subject to the Other. In this respect, desire is a relative emancipation of the signs of love. A wish-criticized decision, can not always worry too much about the signs of love. But that's not right. Know that the desire chose not excuse everything. A determined desire, love much more polite.
"a child being beaten"
I said that this opposition, located at the origin of the Lacanian concept of desire, and so celebrated, emphasized the emancipation of desire in relation to love. The example given by Lacan is eloquent, he says that is already seen in the level of transitional object. (Editor 's Note: The psychoanalyst Donald Winnicott developed the concept of transitional object, is, for example, a doll or blanket that reaches to become vitally important for the young child, especially in the absence of the mother or to go to sleep.) The transitional object is to take a piece, then ciao to Another! Winnicott the transitional object allows the subject to refer to another fault or his fault and withstand the impact, but Lacan states that's just the emblem of the object, just an imaginary representation in images of the object, whose place is in the unconscious. The object is not the transitional object: the latter observation only serves as a support. The object is in the unconscious.
The presence of the object in the unconscious can argue that the ghost is always unconscious, in the words of Lacan, one foot in the Other, but not both, since that is detached from another. Construction may be referred to Lacan takes Freud's ghost with his comment "It sticks to a child." (Editor 's Note: "The fantasy of witnessing how' stick to a child 'is confessed surprisingly often by people who have come to the psychoanalytic treatment, and probably arises even more often others that have not been led to this decision (...) The cost of this fantasy confession hard on the subject "; S. Freud, "a child being beaten. Contribution to the knowledge of the genesis of sexual perversions ", 1919.)
Freud distinguishes three stages of production, the latter of which bears the phrase" It sticks to a child. " It shows how, in these three days, there is a transformation of the formulas. The second formula, he says, is to be rebuilt because it is never remembered by the subject. This formula is: I am whipped the father ", and in turn takes its value from the processing of the first formula:" The father beats the child I hate. "
Lacan glosses this formula, which thus becomes: "Stick to my brother or my sister for fear that I believe he is the favorite." Argues that there is a intersubjectively developed, very articulate. Indeed, in this first form of the ghost, then the transformation will be "Stick to a child" is in love game: hitting the other child goes there as a sign of love given by the father of the subject. In other words, the origin it's ghost has a position of love. Only later, after the changes, we just "a child is hit, which no longer recognizes the love story of the ghost. But when it reconstructs the genealogy of this ghost, which is at the beginning is a matter of love.
There are families where the father actually hits. There may be a family where the father beats the children and not the daughters, on the contrary, the spoils. Well, the beats boys, fascinated. Consequently, they can be taken to imagine the joy of being beaten as boys, and wonder if being beaten is not actually a test of love of the Father, far superior to being pampered.
The Ghost "Stick a child" is supported by a complex joint, and the scene is cleared in the final form of the ghost is supported by a history permuted in such a way that this ghost is at once a scene, which belongs to the imaginary, and the result of a symbolic transformation that makes a scene significantizada, coagulated, hieratic sacred. It starts with a question about love, and arrive at the scene separately. These indelible images, although they belong to the imaginary, just take the symbolic function: the story that follows the screen memory. To the subject these images remain as a bone is caught in the throat, remain a paradoxical character, shocking, even shameful, are as real to the symbolic elaboration.
Nothing
Lacan's thesis is that the demand for love is no demand for an object, but nothing: not demand this or that particular object, but demands the that is, and that's indifferent to the particular object: it is, provided you have the Proof of love. The that is, if means: "You miss me." In this sense, the gift of love around, that prompts the gift of the object has a value exactly reversed. Dar is, above all, to say. "I have, I possess." Dar emphasizes having the Other, but the gift to another as a sign of love means more secretly, that I have, I miss you. In such a way that, although in both cases leads to another, there is nonetheless a split. The lawsuit arose from the need goes to another to the extent that the Other is, as the demand of love is directed to another inasmuch as he has not. This is what justifies define love as the gift of what you do not have: to test own fault.
* Text excerpted from Donco. The logic of the cure, forthcoming (ed. Polity Press).
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